पञ्चशील pañcaśīla 

‘discipline of fivefold morality characteristic'

The 5 Precepts

五戒

1. प्रणतिपाटत प्रतिवीरता prāṇātipātāt prativirataḥ
2. दत्तादानत प्रतिवीरता: adattādānāt prativirataḥ
3. काम-मिथ्याचारत प्रतिवीरता: kāma-mithyācārāt prativirataḥ
4. मवाददत प्रतिवीरता: mṛṣāvādāt prativirataḥ
5. सुरमैरेय-मद्यप्रमादा-स्थानत प्रतिवीरतां: surāmaireya-madyapramāda-sthānāt prativirataḥ

Pañcaśīla (पञ्चशील) refers to the “the fivefold discipline of the उपासक upāsaka” according to the 2nd century महाप्रज्ञापारमिताशास्त्र Mahāprajñāpāramitāśāstra (chapter XXII).

—Accordingly, “Abstention from the five sins (आपत्ति āpatti), [murder, theft, illicit sex, use of intoxicating drinks], constitutes excellent physical discipline (kāyakuśala-saṃvara); abstention from falsehood (मृषावाद mṛṣāvāda) constitutes the excellent discipline of speech (vākkuśala-saṃvara); the whole thing is called ‘discipline of fivefold morality characteristic (पञ्चशील pañcaśīla) of the lay practitioner’ (उपासक पञ्चशील संवार upāsaka-pañcaśīla-saṃvara)”.

There are five ways of taking (samādāna) these five precepts (śīla) which make five kinds of upāsakas:

1. upāsaka of a single practice (ekadeśakārin),
2. upāsaka of limited practice (pradeśakārin),
3. upāsaka of developed practice (yadbhūyaskārin),
4. upāsaka of complete practice (paripūrṇakārin),
5. upāsaka who has renounced sexual activity (samucchinnarāga).

Upāsaka (उपासक) refers to:—Worshipers or devotees

Jataka Tales Painted Thanka, 18th-19th Century, Phajoding Gonpa, Thimphu, Bhutan

漢文大藏經

浮山法句 第7卷

 嘉興藏 (J) » 第 25 冊 » No.B166 » 第 7 卷

　

浮渡山大華嚴寺中興尊宿朗目禪師塔銘併序

賜進士出身翰林院編修參學優婆塞邑人吳應賓撰

七言古

贈覺凡關主

孤峰頂上結茆關關中深隱無為客三寸面皮冷如冰一點禪心堅似鐵搜空曠劫本來心戰退目前生死賊經行坐臥體如如見聞知覺無分隔千般知解盡拈除一念萬年無間歇猶如鑽木火熾然只待灰飛與煙滅木人持缽下崆峒石女懷胎絕言說兩度相逢話葛藤喃喃未盡婆心切關中有主主中關寂照兩忘虛默默丈夫志氣等金剛摧碎魔王心膽裂萬象光中獨露身非俗非僧非行業松風流水絕音聲青山白雲無顏色逼得虛空粉碎時忽然迸出寥天月三關九帶了無干百非四句無交涉單單拈箇死貓頭臭氣潑天俱漏泄轉身復我一粗拳謂云朗漢多饒舌

七言絕

春望黃鸝學語送春歸爛熳花光到眼時物物更無心外法箇中能有幾人知

The oriole learns the words 

That sends the rays of the unaffected flowers back to the eye

Unintentional are time and things

Few realize (Happy Few!)

Spring's Faraway Gaze

A yellow oriole imitates the tongue, delivering spring's return —

Brilliantly coloured blossoms illuminate its present arrival.

The variegated beings have no further heart for external laws;

It is alright to have the ability few people realize.

— From Fushan's Words on the Dharma Volume 7 

慧能論智慧與修行（六祖壇經 Liùzǔ Tánjīng or 壇經 Tánjīng）

— Red Pine (2008) The Platform Sutra: The Zen Teaching of 慧能 Hui-Neng, Counterpoint Press, →ISBN. The "platform" (施法壇) refers to the podium on which a Buddhist teacher speaks. Its key themes are the direct perception of one's true nature, and the unity in essence of शील • śīla (屍羅、又音譯為屍怛羅、翅怛羅，意譯為戒，conduct), झान dhyāna (禪/禅 meditation) and प्रज्ञा • prajñā (般若 wisdom).

慧能 Hui Neng on wisdom and practice (壇經 Tánjīng、Platform Sutra)

[慧能 Hui-neng] yelled out, “Good friends! You already possess the prajna wisdom of enlightenment! But because your minds are deluded, you can’t understand by yourselves. You need to find a truly good friend to show you the way to see your nature. Good friends, buddha nature isn’t different for the ignorant and the wise. It’s just that people are deluded or awake. When people are deluded, they’re ignorant. When they wake up, they become wise.

Good friends, this Dharma teaching of mine is based on meditation and wisdom. But don’t make the mistake of thinking that meditation and wisdom are separate. Meditation and wisdom are of one essence and not two. Meditation is the body of wisdom, and wisdom is the function of meditation. Wherever you find wisdom, you find meditation. And wherever you find meditation, you find wisdom. Good friends, what this means is that meditation and wisdom are the same.

Fellow students of the Way, be careful. Don’t think that meditation comes first and then gives rise to wisdom or that wisdom comes first and then gives rise to meditation or that meditation and wisdom are separate. For those who hold such views, the Dharma is dualistic: If the mouth speaks of goodness, but the mind doesn’t think of goodness, meditation and wisdom aren’t the same. But if goodness pervades both the mouth and the mind, if what is external and internal are alike, then meditation and wisdom are the same.

The cultivation of self-awareness does not involve argument. People who argue about which comes first and which comes second only confuse themselves. Unless you put an end to right and wrong, you will give rise to self-existent dharmas, and you will never be free of the Four States.